October 14th

Sanskrit Pearl of the day:

स्वादुकाव्यरसोन्मिश्रं वाक्यार्थमुपभुञ्जते  ।

प्रथमालीढमधवः पिबन्ति कटुभेषजम् ॥ 

- काव्यप्रदीप

Transliteration:

svādukāvyarasonmiśraṃ vākyārthamupabhuñjate ।

prathamālīḍhamadhavaḥ pibanti kaṭubheṣajam ॥

Meaning of the subhAShita:

The essence of harsh truth soaked in poetic charm is ingested better.  (Just as) bitter medicine is gulped after enjoying the honey first. 

Commentary:

Poetry emerges when emotions find clarity in thought and those thoughts gracefully take shape in words. Yet, expressing feelings is not always simple. Even when one manages to articulate his thoughts, he fears offending others. Then how can he communicate the truth yet not cause any discomfort? Poetry is the answer.  When thoughts are put across poetically, the audience gets enticed by the beauty of the words so much that even unpleasant advice becomes palatable.  

Poetry entices with its beauty. The poet says like honey given before bitter medicine, poetry sweetens harsh truths. Just as a child accepts medicine when it follows honey, a listener embraces difficult advice when it is wrapped in poetic elegance. Poetry masks bitterness with charm making the lessons of life easier to accept.

This is the magic of subhāṣitas too.  They are wise aphorisms in poetic form. They distill life’s harsh realities and vital truths into captivating verses. When words are arranged with care, even the most unpleasant truths become digestible, inspiring action and reflection from the listener with ease.

Poetry invites us to delight in it, much like a child marvels at the first snowfall. It teaches that the eloquence of brevity is not merely an art but a bridge between thought and heart.

pada vigrahaH:

स्वादु-काव्य-रस-उन्मिश्रं वाक्य-अर्थम् उपभुञ्जते ।

svādu-kāvya-rasa-unmiśraṃ vākya-artham upabhuñjate ।

प्रथम-आलीढ-मधवः पिबन्ति कटु-भेषजम् ॥

prathama-ālīḍha-madhavaḥ pibanti kaṭu-bheṣajam ॥

Alternate Transliteration:

svaadukaavyarasonmishraM vaakyaarthamupabhu~njate ।

prathamaaleeDhamadhavaH pibanti kaTubheShajam ॥

- kaavyapradeepa

svaadu-kaavya-rasa-unmishraM vaakya-artham upabhu~njate ।

prathama-aaleeDha-madhavaH pibanti kaTu-bheShajam ॥

October 24th

Sanskrit Pearl of the day:
गगनं गगनाकारं सागरः सागरोपमः ।
रामरावणयोर्युद्धं रामरावणयोरिव ॥
- रामायण

Transliteration:
gaganaṃ gaganākāraṃ sāgaraḥ sāgaropamaḥ ।
rāmarāvaṇayoryuddhaṃ rāmarāvaṇayoriva ॥
- rāmāyaṇa

Meaning of the subhAShita:

The vastness of the sky is equal to (that of) the sky; the ocean is analogous to the ocean; the battle between Rāma and Rāvaṇa is like the battle between Rāma and Rāvaṇa!

Commentary:

This verse looks like it is repeating itself! Is that so? Not really. This figure of speech is called 'ananvaya' (comparison of an object with its own ideal). In this verse, the poet is at a loss for words to describe or give comparisons. He says the best analogy for the vastness of the sky is none other than the sky itself! Can anything be as deep and vast as an ocean? The only analogy or resemblance one can give for an ocean is—the ocean itself! Similarly, the one and only correlation one can come up with for the fierce battle between Rāma and Rāvaṇa is—the battle between Rāma and Rāvaṇa!! They fought with such ferocity and strength that no comparison could suffice the description. Finally, the poet simply implies that it was as unmatched as itself. Lord Rāma was of great valor, yet Rāvaṇa could keep up with him. He was an equal match to Rāma in his physical strength. But what brought him down was his weakness for sense pleasures and his arrogance.

This very well depicts our inner demons. The good thoughts are Rāma, and the ignoble ones are Rāvaṇa. Their internal battle is nothing short of the battle between Lord Rāma and Rāvaṇa in the Rāmāyaṇa. Just as there is no simile to the war between Rāma and Rāvaṇa, nothing can be compared to the inner turmoil each of us goes through, at our own crossroads. This brings to mind the story of the two wolves—the good one and the bad one. When the grandson asked "Which one wins," the grandfather replied, "Whichever you feed!" Who we allow to win is entirely up to us. It sure is not easy to win over evil thoughts, just like Rāvaṇa who was quite invincible.

However, once the initial bombardment is overcome, the path for the good paves its way itself. Physical strength, ignoble thoughts, and selfish motives can only survive so long. If the thought that "only the good and the ethical prevail eventually" is kept in mind, triumph comes sooner.

May Rāma's victory over Rāvaṇa inspire us to fight our inner war with the same tenacity as He did! May everyone achieve merits in all their noble endeavors always!

P.S.: This verse is part of a four-line verse. Since the subhāṣita aspect is covered in these two lines already, only the extraction from the verse is taken.

pada vigrahaH:
गगनं गगन-आकारं सागरः सागर-उपमः ।
gaganaṃ gagana-ākāraṃ sāgaraḥ sāgara-upamaḥ ।

राम-रावणयोः युद्धं राम-रावणयोः इव ॥
rāma-rāvaṇayoḥ yuddhaṃ rāma-rāvaṇayoḥ iva ॥

Alternate Transliteration:
gaganaM gaganaakaaraM saagaraH saagaropamaH ।
raamaraavaNayoryuddhaM raamaraavaNayoriva ॥
- raamaayaNa

gaganaM gagana-aakaaraM saagaraH saagara-upamaH ।

raama-raavaNayoH yuddhaM raama-raavaNayoH iva ॥

September 3rd

Sanskrit Pearl of the day:
साहित्यसङ्गीतकलाविहीनः 

साक्षात्पशुः पुच्छविषाणहीनः ।
तृणं न खादन्नपि जीवमानः 

तद्भागधेयं परमं पशूनाम् ॥
- नीतिशतक


Transliteration:
sāhityasaṅgītakalāvihīnaḥ 

sākṣātpaśuḥ pucchaviṣāṇahīnaḥ ।
tṛṇaṃ na khādannapi jīvamānaḥ 

tadbhāgadheyaṃ paramaṃ paśūnām ॥

- nītiśataka

Meaning of the subhAShita:

He who is devoid of (the knowledge of) literary compositions, music/melody or art forms, is an embodiment of an animal without a tail and horns. The animals are fortunate that he survives without eating up the grass (of their share)!

Commentary:

The poet asserts that those who lack knowledge of literature, and scriptures, or have no appreciation for music and the arts (collectively referred to as vidyā) are no better than animals—without a tail or horns, yet equally devoid of the higher faculties that define humanity. He goes further, humorously suggesting that real animals should be grateful, for humans who lack such knowledge don't even graze on their share of food!

The underlying message is clear: a human must not only appreciate various forms of art but also place a high value on learning itself, in all its dimensions. Vidyā, or knowledge, is the very attribute that distinguishes humans from animals. Without it, how different are we from the creatures of the wild?

Knowledge nourishes the soul, just as food nourishes the body. Feed your soul with wholesome knowledge, in abundant, divine portions.

pada vigrahaH:
साहित्य-सङ्गीत-कला-विहीनः 
sāhitya-saṅgīta-kalā-vihīnaḥ 

साक्षात् पशुः पुच्छ-विषाण-हीनः ।

sākṣāt paśuḥ puccha-viṣāṇa-hīnaḥ ।

तृणं न खादन्न् अपि जीवमानः 
tṛṇaṃ na khādann api jīvamānaḥ 

तत् भागधेयं परमं पशूनाम् ॥

tat bhāgadheyaṃ paramaṃ paśūnām ॥

Alternate Transliteration:
saahityasa~ngItakalaavihInaH 

saakShaatpashuH puchChaviShaaNahInaH ।
tRuNaM na khaadannapi jIvamaanaH 

tadbhaagadheyaM paramaM pashUnaam ॥
- nItishataka

saahitya-sa~ngIta-kalaa-vihInaH 

saakShaat pashuH puchCha-viShaaNa-hInaH ।

tRuNaM na khaadann api jIvamaanaH 

tat bhaagadheyaM paramaM pashUnaam ॥

August 13th

Sanskrit Pearl of the day:
काव्यशास्त्रविनोदेन कालो गच्छति धीमताम् ।
व्यसनेन तु मूर्खाणां निद्रया कलहेन वा ॥
- हितोपदेश


Transliteration:
kāvyaśāstravinodena kālo gacchati dhīmatām ।
vyasanena tu mūrkhāṇāṃ nidrayā kalahena vā ॥
- hitopadeśa

Meaning of the subhAShita:

Intelligent people spend their time studying literature and scriptures for amusement, whereas the foolish (spend time indulging) in bad habits, sleeping, or quarreling.

Commentary:

'Favorite pastimes' vary for each individual based on their caliber. One's choice of activities is based on his interests.

The poet says he who is aware of the real purpose of life chooses to study literature and scriptures for his entertainment. He keeps himself occupied in productive activities rather than unwanted distractions. 

On the other hand, a foolish person entertains himself by being involved in petty quarrels, bad habits, or oversleeping. He is constantly distraught, displeased, and dissatisfied with his circumstances.  He easily passes the buck of blame onto someone else and gets into a dispute simply to satiate his ego.  There is no higher goal when one wants to boost his own futile efforts when he is clearly in the wrong.

One's choices give away his temperaments! Choose your hobbies carefully and may the pursuit behind them be justified.

pada vigrahaH:
काव्य-शास्त्र-विनोदेन कालः गच्छति धीमताम् ।
kāvya-śāstra-vinodena kālaḥ gacchati dhīmatām ।

व्यसनेन तु मूर्खाणां निद्रया कलहेन वा ॥
vyasanena tu mūrkhāṇāṃ nidrayā kalahena vā ॥

Alternate Transliteration:
kaavyashaastravinodena kaalo gachChati dhImataam ।
vyasanena tu mUrkhaaNaaM nidrayaa kalahena vaa ॥
- hitopadesha

kaavya-shaastra-vinodena kaalaH gachChati dhImataam ।

vyasanena tu mUrkhaaNaaM nidrayaa kalahena vaa ॥

March 15th

Sanskrit Pearl of the day:
अपारे काव्यसंसारे कविरेकः प्रजापतिः ।
यथास्मै रोचते विश्वं तथेदं परिवर्तते ॥
- अग्नि पुराण


Transliteration:
apāre kāvyasaṃsāre kavirekaḥ prajāpatiḥ ।
yathāsmai rocate viśvaṃ tathedaṃ parivartate ॥
- agni purāṇa

Meaning of the subhAShita:

In the vast world of poetry, the poet alone is Lord Brahma. However he imagines, so does that world transpire.

Commentary:

Lord Brahma is the creator of the world. His creations are intangible to humans. One cannot change the laws of nature as they are defined. But there is nothing impalpable to the imagination of a poet! 

Logic may get us from one point to another.  Imagination can take us anywhere! A poet can make a monkey fly or an elephant skip. He can make waterfalls in thin air or horses travel to another planet! It is up to his wildest imagination how he creates an immense world of poetry and entices the reader. The reader, although knowing that the poet's imagination is fiction, immerses himself in the imaginary world and enjoys the ride too. The reader imagines the poetic world of fantasy and sees it through the eyes of the poet. Here, anything is possible!

The imaginary world can prove as a safe haven when the stress of real life runs high. Anyone can jump into the thoughts of the poet in you and let their imagination run wild!  It is almost like—imagination is the only redemptive power in this world.  

pada vigrahaH:

अपारे काव्य-संसारे कविः एकः प्रजापतिः ।
apāre kāvya-saṃsāre kaviḥ ekaḥ prajāpatiḥ ।

यथा अस्मै रोचते विश्वं तथा इदं परिवर्तते ॥
yathā asmai rocate viśvaṃ tathā idaṃ parivartate ॥

Alternate Transliteration:
apaare kaavyasaMsaare kavirekaH prajaapatiH ।
yathaasmai rochate vishvaM tathedaM parivartate ॥
- agni puraaNa

apare kaavya-saMsaare kaviH ekaH prajaapatiH ।

yathaa asmai rochate vishvaM tathaa idaM parivartate ॥

January 24th

Sanskrit Pearl of the day:
कान् पृच्छामः सुराः स्वर्गे निवसामो वयं भुवि ।
किं वा काव्यरसस्स्वादुः किं वा स्वादीयसी सुधा ॥

Transliteration:
kān pṛcchāmaḥ surāḥ svarge nivasāmo vayaṃ bhuvi ।
kiṃ vā kāvyarasassvāduḥ kiṃ vā svādīyasī sudhā ॥

Meaning of the subhAShita:

The Gods live in heaven and we live on earth. Whom shall we ask? Is the essence of poetry better? Or the taste of divine nectar?!

Commentary:

Amṛta (divine nectar) is considered the sweetest thing possible. But here, the claim itself is being questioned. It is questioned based on the fact that the essence of poetry is not only delectable but, at the same time, it is very valuable too. The flavors of poetry have a wide range. They can depict kindness, be emotional, romantic, happiness, anxiety, pity, or teach morals and values. They not only entice the reader with their essences but also contribute to the intellectual, emotional, and spiritual growth of their readers.

So, how can we decide which is better—the divine nectar or the poetry?! Guess it is a tough call. We have no one to justify either claim. The Gods, who have tasted nectar, live in heaven. We, who have enjoyed the flavors and feelings portrayed in poetry, live on earth. Neither have experienced the taste of each other's possessions.  So who has the authority to give the verdict?! 

So, we can surely claim, 'poetry is as sweet as nectar' and extend it to, 'sweet as poetry'. Nobody can contradict the claim.

pada vigrahaH:

कान् पृच्छामः सुराः स्वर्गे निवसामः वयं भुवि ।
kān pṛcchāmaḥ surāḥ svarge nivasāmaḥ vayaṃ bhuvi ।

किं वा काव्य रसः स्वादुः किं वा स्वादीयसी सुधा ॥
kiṃ vā kāvya rasaḥ svāduḥ kiṃ vā svādīyasī sudhā ॥

Alternate Transliteration:
kaan pRuchChaamaH suraaH swarge nivasaamo vayaM bhuvi ।
kiM vaa kaavyarasasswaaduH kiM vaa svaadIyasI sudhaa ॥

kaan pRuchChaamaH suraaH swarge nivasaamaH vayaM bhuvi ।

kiM vaa kaavya rasaH swaaduH kiM vaa svaadIyasI sudhaa ॥